Relevant bibliographies by topics / Postcolonial hermeneutics

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  2. Dissertations / Theses
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Academic literature on the topic 'Postcolonial hermeneutics'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Postcolonial hermeneutics"

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Moe, David. "Postcolonial and Liberation Theologies as Partners in Praxis Against Sin and Suffering: A Hermeneutical Approach in Asian Perspective." Exchange 45, no. 4 (November 22, 2016): 321–43. http://dx.doi.org/10.1163/1572543x-12341412.

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In their hermeneutical reading of the Bible, postcolonialism and liberationism have some differences. Liberationism can be seen as a ‘canon within canon approach’ because it has some certain favoured texts, such as the Exodus event and the Nazareth Manifesto. By contrast, postcolonialism can be seen as a ‘canonical approach’ since it is broader in its approach to Biblical interpretation. With a critical lens, the latter hermeneutics tries to read the whole Bible, including the imperial texts.1 Yet, both hermeneutics have common goals of liberation, working toward ending domination. Both endorse the oppressed as the prime site for theology and praxis.2 The main aim of this publication is to employ both hermeneutics as partners in praxis. Using postcolonial and liberation hermeneutics, this paper will explore a theological concept of sin and suffering and three aspects of liberation — holistic liberation, exclusive liberation and inclusive liberation. It will be affirmed that postcolonial theology of liberation is not just liberation of the oppressed, but it is liberation by the oppressed for the mutual benefits of both the oppressed and oppressors in a postcolonial Asia.
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Archer, Kenneth J. "Spirited Conversation about Hermeneutics." PNEUMA 39, no. 1-2 (2017): 179–97. http://dx.doi.org/10.1163/15700747-03901007.

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This article provides a critical assessment of Craig S. Keener’s Spirit Hermeneutics: Reading Scripture in the Light of Pentecost. It raises concerns regarding Keener’s commitment to grammatico-historical exegesis and questions whether pentecostal hermeneutics would not be better served by deconstructing the objective/subjective dichotomy that is prevalent in evangelical hermeneutics. A hermeneutical theory free from this dichotomy would coalesce nicely with postcolonial readings and with Keener’s own anecdotal testimonies of pentecostal and charismatic experiences. Lastly, the practice of principlizing the text is interrogated.
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Yohannes Eshetu Mamuye. "The Hermeneutical Task of Postcolonial African Philosophy: Construction and Deconstruction." PanAfrican Journal of Governance and Development (PJGD) 2, no. 2 (August 30, 2021): 107–18. http://dx.doi.org/10.46404/panjogov.v2i2.3232.

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Meta philosophical issues surround the topic of African philosophy. What should be counted as African philosophy, and what makes African philosophy so notable has long been a matter of reflection by African and African descended thinkers? One stance taken by African thinkers leans toward ascribing philosophical status to the collective worldviews of Africans embedded in their traditions, language, and culture. By criticizing ethnophilosophy as being unanimous and uncritical, professional philosophers epitomize a philosophy to be a universal, individualized, and reflective enterprise. This tendency of appropriating cultural traits as philosophical and thereby tending to emphasize particularity by ethnophilosophers on the one hand and the universalist claim by professional philosophers puts African philosophy in a dilemma and whereby makes it counterproductive to the neocolonial liberation struggle. The article's central argument is that African philosophical hermeneutics is a panacea for the 'double blockage' that the philosophers currently look into contemporary African philosophy. African hermeneutics is the extension of German and French hermeneutical tradition with the works of Heidegger, Gadamer, and Ricœur. Hermeneutics is a mediation between culture and philosophy and also universality and particularity.
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Perdue, Leo G. "THE RHETORIC OFWISDOM AND POSTCOLONIAL HERMENEUTICS." Scriptura 81 (June 12, 2013): 437. http://dx.doi.org/10.7833/81-0-746.

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Dewi, Novita. "Postcolonial Hermeneutics: Concepts and Contribution to Understanding Socio-Religious Problems in Southeast Asia." IKAT : The Indonesian Journal of Southeast Asian Studies 2, no. 1 (July 24, 2018): 47. http://dx.doi.org/10.22146/ikat.v2i1.37392.

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Scrutiny of unequal power-relations between the “East” and the “West” in politics, culture, economy, and various aspects of life is the concern of postcolonial studies. Foucault's concept of power is central in postcolonial theory with which Edward Said is celebrated for his dismantling of Orientalist views. Postcolonial literature, likewise, has contributed to the growth and development of postcolonial criticism. The first objective of this article is to give a brief overview of different terms attached to the word “postcolonial”, i.e. postcolonial literary criticism, postcolonial literature and postcolonial theory, since these terms enrich one another theoretically. The second objective is to discuss postcolonial hermeneutics as a reading tool to examine various mundane practices in Southeast Asian postcolonial society. The purpose is to achieve a balanced, reciprocal exchange of perspectives while providing legitimacy for alternative interpretations to the hegemony shown in “Western” discourse. Citing traditional ways of conflict resolution and eco-friendly land management as examples, this article concludes that postcolonial reading may shed light on how socio-religious conflicts, hybrid experiences of faiths, and other social practices operate and get their respective meanings in postcolonial countries across Southeast Asia.
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Maddix, Mark A. "Embracing Postcolonialism: The Future of Christian Education." Christian Education Journal: Research on Educational Ministry 15, no. 3 (December 2018): 479–90. http://dx.doi.org/10.1177/0739891318809209.

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The field of Christian education is changing due to globalization and contextualization of society, particularly as it relates to the ethnic demographics of the church. While much of the research and leadership in evangelical theology has historically been dominated by white males from the West, the field of postcolonial theologies and hermeneutics has implications for the church and the future of the field of Christian education. This article provides an overview of postcolonial studies (liberation theologies, feminist theology, and biblical hermeneutics) and how they are changing the scope of theological and biblical studies. Then the article gives focus to the impact of postcolonial studies on the field of Christian education by sketching out a way forward for future studies in Christian education.
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Punt, Jeremy. "Current Debates On Biblical Hermeneutics in South Africa and the Postcolonial Matrix1." Religion and Theology 11, no. 2 (2004): 139–60. http://dx.doi.org/10.1163/157430104x00069.

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AbstractPostcolonial studies would seem to offer many advantages for academic and other discourses within and about post-apartheid South African society, including new, broad hermeneutical perspectives for biblical studies. Indeed, a number of current scholarly debates in South African biblical studies are related to the postcolonial paradigm: the tension between African versus Western readings, 'ordinary' versus 'trained' readings, and nationalist versus hybridical readings. juxtaposing some postcolonial biblical-critical voices and these debates is valuable in accounting for many of the important concerns that postcolonial readings raise, showing the significance and value of postcolonial studies, but is also important in the renewed attention to an appropriate ethics of interpretation in the biblical studies guild.
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Bouziane, Laila. "A Hermeneutical reading of Postcolonial Literature: Fusion of Horizons in E.M. Forster's A Passage to India and Tayeb Salih's Season of Migration to the North." International Human Sciences Review 1 (March 19, 2019): 29–37. http://dx.doi.org/10.37467/gka-humanrev.v1.1901.

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Hans-Georg Gadamer has consistently advocated the idea of understanding as a form of “fusion of horizons” that implies the important and active role of each part of a cross-cultural encounter. This paper proposes philosophical hermeneutics as an alternative way of reading of postcolonial literature. E.M. Foster’s A Passage to India and Tayeb Salih’s Season of Migration to the North, are postcolonial literary examples of diversity and otherness which are analyzed in the light of the hermeneutical concept of “fusion of horizons”. These texts include a range of contexts and circumstances in which communication is challenged by the characters’ different cultural backgrounds, and understanding is only to be achieved through the process of “fusion” of horizons which helps rework prejudices in order to reach a clearer vision. In this context, the hermeneutical “fusion of horizons” represents an alternative to traditional ways of “knowing” and understanding.
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TALUPUN, JOHANA SILVANA. "RESENSI BUKU : ASIAN BIBLICAL HERMENEUTICS AND POSKOLONIALISM; CONTESTING THE INTERPRETATIONS." KENOSIS: Jurnal Kajian Teologi 2, no. 1 (December 17, 2018): 90–101. http://dx.doi.org/10.37196/kenosis.v2i1.35.

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Buku Asian Biblical Hermeneutics and Poskolonialism; Contesting the Interpretations ditulis oleh R.S.Sugirtharajah, seorang Profesor di bidang Biblical Hermeneutic. Ia lahir di Sri Lanka dan memiliki pendidikan pascasarjana di India dan Inggris. Sebagai seorang pakar di bidang Biblical Hermeneutic tentu banyak karya telah dihasilkannya yang berhubungan dengan studi Alkitab. Dua karya yang dirintisnya dan sangat di kenal dunia adalah teori kritis tentang studi Alkitab yaitu postcolonial criticism dan perhatiannya pada marginal interpretative voice dengan bukunya yang sangat terkenal yaitu Voices from the Margin.Buku Asian Biblical Hermeneutics and Poskolonialism; Contesting the Interpretations yang merupakan kumpulan esai dari hasil penelitiannya di India. Tesis yang didikembangkannya adalah sebuah pendekatan hermeneutik Alkitab yang dirasa lebih cocok untuk dikembangkan di Asia. Pendekatan hermeneutik ini dipakainya untuk menentang pendekatan hermeneutik lain yang sudah dikembangkan sebelumnya. Buku ini dibagi atas dua bagian. Bagian pertama terdiri dari empat bab dan bagian kedua, tiga bab. Hasil penelitian itu menunjukkan bahwa kolonialisme telah memainkan peran yang penting pada interpertasi terhadap tradisi keagamaan baik Hindu maupun Kristen di India selama dan setelah Inggris berkuasa.
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Listijabudi, Daniel Kurniawan. "Pembacaan Lintas Tekstual: Tantangan Ber-Hermeneutik Alkitab Asia (1)." GEMA TEOLOGIKA 3, no. 2 (October 26, 2018): 207. http://dx.doi.org/10.21460/gema.2018.32.411.

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In the present article I offer a discussion of Asian Biblical Hermeneutics and its relationship to postcolonial biblical criticism, which partly implicated to a multi-faith hermeneutical method. It included the examination of several issues such as the location of the application of the method, methodical options, critical appraisal to the method, as well as its significance for contextual Bible study within my Asian and Indonesian contexts. I put forward as well a critical discussion of several examples of the way Asian hermeneuticians and theologians using the method. I conclude it with my own hermeneutical standpoint through the elaboration on a cross-textual reading of sacred texts and its function as an important instrument within the field of interreligious dialogue.
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Dissertations / Theses on the topic "Postcolonial hermeneutics"

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Mukuka, Tarcisius. "Orality as casualty : contextual and postcolonial analysis of biblical hermeneutics in Bembaland." Thesis, University of Surrey, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.682550.

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This research aims at examining biblical hermeneutics in Bembaland, Zambia. Home to 4.8 million people, 50%-75% of whom are nominally Christian and 44% Catholic, with literacy levels at 61.4%, this thesis explores the interplay of orality and scribality in the Bembaland experiences of biblical hermeneutics. The terminus a quo of this thesis is that the shift in preferred medium from orality to scribablity in Bembaland affected not only hermeneutical understandings of the Bible, but also the broader social praxis. This can be identified in changed ways both of thinking and the derivation of meaning, both in terms of heteroglossal interpretation and the patterning and understanding of authority. The terminus ad quem of the thesis is that rather than hold orality and textuality in an antithetical binarism, it is more fruitful to pursue a negotiated and hybrid approach which holds oral and textual poetics in constructive symbiosis. In making this argument, rather than calling in the hermeneutical bulldozer of one single method, our approach is to unlock the Bemba experiences using a bricolage of analytical tools which have included contextual fieldwork, postcolonial critique, communication theory, spatial theory and linguistic analysis. In particular, the argumentation is alert first to the deconstruction of textual interpretations authored by the dominant and literate elite; secondly, the silencing of colonized 'others' as subjects of their own history; thirdly, the emancipation of misued biblical passages through hermeneutics of suspicion, retrieval, restoration and transformation. As a worked example, I have proposed a negotiated, oral-textual and hybrid hermeneutics of Rom 13:1-7. The outcomes of the 'oral-scribal' analysis undertaken partially echo McLuhan's famous phrase, 'The medium is the message.' The evidence suggests that there has been a tectonic shift in the biblical hermeneutics of Bembaland. Succinctly, this may be characterised principally by the move from oral/aural to chirographical/typographical media management in which communication and space were utilised as a means of exerting power and control. In the particular Bemba context of << Ubufumu e busosa >> - 'Royalty is constituted by speech' the effect is seismic since tribal authority has hitherto been constituted by the spoken rather than the written word. Thus informed, the research proposes a rebalancing of this destabilizing shift using two metaphors. Firstly, hearing/reading the word under an African tree as << Teleela Mulumbe >> ['Hear the news'} has the potential to open up what James Maxey has referred to as the oral ethos of the Bible in a context that is still characterised by residual orality; secondly, hearing/reading the word in Terra Nullius, ['unclaimed land'] where both oral/textual media hybridity and community hybridity are the catchwords. In like manner, this allows for border-crossing or 'transgressive hermeneutics' that is meta-gendered and trans-ethnic in its redemptive power.
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Ruiz-Aho, Elena F. "Hydric Life: A Nietzschean Reading of Postcolonial Communication." Scholar Commons, 2010. http://scholarcommons.usf.edu/etd/3529.

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This dissertation addresses the question of marginalization in cross-cultural communication from the perspectives of hermeneutic philosophy and postcolonial theory. Specifically, it focuses on European colonialism‘s effect on language and communicative practices in Latin America. I argue colonialism creates a deeply sedimented but unacknowledged background of inherited cultural prejudices against which social and political problems of oppression, violence and marginalization, especially towards women, emerge—but whose roots in colonial and imperial frameworks have lost transparency. This makes it especially difficult for postcolonial subjects to meaningfully express their own experiences of psychic dislocation and fragmentation because the discursive background used to communicate these experiences is made up of multiple, sometimes conflicting traditions. To address this problem, I turn to a strategic use of Nietzsche‘s conceptions of subjectivity and language as metaphor to engage the unique difficulties that arise in giving voice to the subaltern experience. Thus, I argue that while colonialism introduces an added layer of complexity to philosophical discussions of language, the concrete particularities and political emergencies of Latin American history necessitate an account of language that can speak to these concrete particularities. To this end, I develop a conception of, what I call, ―hydric life,‖ a postcolonial feminist hermeneutics that better accommodates these cultural specificities.
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Rebouh, Sabrina. "L'exotisme postcolonial dans l'oeuvre de Jean-Claude Eloy." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0199.

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Jean-Claude Eloy est un compositeur passionné de musiques extra-européennes (et en particulier de musique japonaise) qui revendique un multiculturalisme militant et refuse farouchement que sa démarche puisse être associée à un quelconque exotisme. Pourtant, et sans que la sincérité de son positionnement idéologique puisse être remise en cause, certaines ambiguïtés apparaissent au fur et à mesure de l’étude de sa production. Ainsi, si l’exotisme de surface caractéristique du XIXe siècle a disparu au profit d’un intérêt largement documenté pour les cultures musicales non occidentales, on n’en décèle pas moins la permanence de thèmes caractéristiques de cet exotisme. Il s’agira d’analyser ce paradoxe et d’en proposer des explications. Le travail part de l’hypothèse que l’exotisme repose sur un imaginaire anthropologique à partir duquel prennent naissance des expressions différentes selon les lieux et les époques. L’exotisme répondrait ainsi à des réalités humaines dans lesquelles le contexte colonial aurait joué un rôle uniquement facilitateur (et non suscitateur). Cet exotisme ne pourrait donc pas avoir disparu avec la fin des empires. Il s’agira ainsi de lire les ambiguïtés d’Eloy à la lumière d'un « mythe exotique » toujours vivace dans l’imaginaire collectif contemporain. S’appuyant sur le courant des postcolonial studies, cette lecture interrogera les résurgences exotiques présentes dans l’œuvre d’Eloy pour aboutir à la définition d’un exotisme postcolonial différente de celles qui ont pu être développées dans le domaine littéraire
Jean-Claude Eloy is a French composer. He is passionately fond of extra-European music, especially Japanese music. He calls for muticulturalism and refuses his works to be associated with exoticism. Even so - and without questionning Eloy’s intellectual honesty - it is possible to find out some ambiguities in his works. For instance, even though superficial exoticism, typical of XIXth century, no longer appears in his music, several themes of this exoticism can be found in some of this works. We will analyze this paradox and suggest some explanations. Our thinking is based on the proposition that exoticism comes from anthropoligical imagination and takes a variety of forms depending on the era. According to this proposition, colonialism has made the development of exoticism easier but didn’t create it. As a result, exoticism could not completely disappear with the end of colonial empires and still exists as a human reality. Postcolonial studies, semiotics and hermeneutics will be used as a background approach to explain the existence of exoticism in Eloy’s works
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García, Oscar. "Guerrilleros de papel : La representación del guerrillero en seis novelas centroamericanas de los años setenta y ochenta." Doctoral thesis, Stockholms universitet, Institutionen för spanska, portugisiska och latinamerikastudier, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-42801.

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The aim of the present study is to analyze and compare the representation of the guerrilla soldier in six contemporary Central American novels. According to Claudio Guillén, the comparison is a dialogue between unity and diversity. It can be defined with the help of two coordinates: a spatial and a temporal. In this study the spatial coordinate includes Nicaragua, Guatemala and El Salvador, and the temporal extends from the mid-seventies to the eighties. The novels written in the seventies are Los compañeros (1976) by Marco Antonio Flores, ¿Te dio miedo la sangre? (1977) by Sergio Ramírez and Caperucita en la zona roja (1977) by Manlio Argueta. The ones written in the eighties are La mujer habitada (1988) by Gioconda Belli, La diáspora (1989) by Horacio Castellanos Moya and El hombre de Montserrat (1994) by Dante Liano. The novels are analyzed from a postcolonial perspective following the ideas of Alfonso de Toro and Santiago Castro-Gómez particularly. The method used is the phenomenological hermeneutics, as proposed by Mario J. Valdés. This implies an analysis performed on four levels: historical, formal, phenomenological and hermeneutic. Two of the key aspects in the analysis are the reader's aesthetic identification with the hero and the postcolonial concept subaltern. The main conclusion is that the representation of the guerrilla soldier in the corpus is very heterogeneous and that almost no protagonist can be considered a subaltern. The reader's identification with the guerrilla soldier ranges from admirative to ironic, though the main type is sympathetic. Hence, the representation may be considered a hybrid, using a term borrowed from anthropologist Néstor García Canclini that opposes binary schemes and essentialist thinking. The guerrilla soldier is regarded as an individual and not as an abstract idea, which indicates that the civil wars in Central America were not just a conflict between two ideologies, but above all a human experience.
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Wood, Maureen M. "A Dialogue on Feminist Biblical Hermeneutics: Elisabeth Schüssler Fiorenza, Musa Dube, and John Paul II on Mark 5 and John 4." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1375116095.

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Hällje, Pelle. "Ett skepp kommer lastat…med mänskliga rättigheter : Bruket av ett begrepp hos Sida och dess föregångare 1956–2019." Thesis, Mittuniversitetet, Institutionen för humaniora och samhällsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-39164.

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Denna uppsats undersöker hur den svenska myndigheten Sida med föregångare använt människorättsbegreppet i årsredovisningar 1956 – 2019. Specifikt undersöks vilken relation detta har till epistemiska jämlikhetsdimensioner i materialet. Med epistemisk makt menas makten att påverka de begrepp och diskurser som ligger till grund för förståelsen av bistånd och utvecklingssamarbeten. Människorättsbegreppet var i stort sett osynligt i materialet fram till1980. Från och med slutet av 1980-talet associeras mänskliga rättigheter starkt till demokratibegreppet på ett sätt som därefter dominerar stora delar av materialet. Under 2010-talet syns också en ökande association mellan mänskliga rättigheter och jämställdhets- respektive miljöfrågor. Även om det finns exempel på formuleringar som reproducerar epistemisk ojämlikheteller återspeglar en eurocentrisk universalism, är exemplen förhållandevis få. Givet Sidas speciella uppdrag, är det naturligt att fokus ligger på problem och lösningar i länder i det globala Syd. Samtidigt bidrar detta dock till en epistemiskt ojämlik helhet av diskurser där den sammantagna bilden blir att det globala Syd utgör arenan där både hinder och lösningar för hållbar utveckling finns. Det kan leda till att de förändringar som krävs i Nord för att uppnå en hållbar global utveckling inte får tillräckligt med uppmärksamhet.
This study examines how the Swedish International Development Cooperation Agency (Sida)and its predecessors have used the concept of human rights in annual reports 1956 – 2019, and what relation this use has to epistemic equality. Epistemic power is the power over the conceptsand discourses, forming the basis for the understanding of international development. Human rights as a notion is almost invisible in the reports until 1980. As from the end of the 1980s and onwards, the concept is associated to democracy in a way that dominates large parts of the reports. In the 2010s, the concept is also increasingly connected to gender equality and environmental issues. Although there are examples of reproduction of epistemic inequality or mirroring of an eurocentric universalism, these are proportionately few. Due to Sida’s mission, it’s natural to focus on problems and solutions in the Global South. At the same time, this contributes to an epistemically unequal entirety of discourses, in which the overall picture is that the Global South is where both obstacles and solutions to sustainable development are to be found. This way, changes in the Global North that are also necessary to achieve global sustainable development will not be paid sufficient attention.

Godkänt datum 2020-06-05

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Kiambi, Julius Kithinji. "Postcolonial redaction of socio-economic parables in Luke's gospel and a Kenyan application." Thesis, 2008. http://hdl.handle.net/10413/1207.

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For those who have the courage to doubt, it can be said that the Bible which is highly regarded in Africa is not only an innocent book but also a guilty one because of the many social, political and religious evils that have bedevilled Africa from time to time and which it has condoned and has been used to sanction. Using postcolonial biblical criticism, and as a way of demonstrating that the entire Bible is another text of the empire, this thesis argues that imperial ideology promoted in Luke's socio-economic parables has contributed to another social evil i.e. the gap between the rich and the poor in Kenya.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.
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Krahn, Ryan. "Gadamer's Fusion of Horizons and Intercultural Interpretation." Thesis, 2009. http://hdl.handle.net/10214/2006.

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Taking as its central motif Hans-Georg Gadamer’s claim that “the true locus of hermeneutics is [the] in-between,” this thesis defends Gadamer’s concept of the fusion of horizons as radically interstitial against recent allegations that link his project to Romantic interpretive commensurability. Distancing Gadamer’s philosophical hermeneutics from both the Romantic hermeneutical approach and the incommensurabilist alternative proposed by John D. Caputo, this study reassesses Gadamer’s contributions toward understanding the other in a manner that avoids both imperious reductions and hyperbolic valorizations of the other’s alterity. Extending this discussion to cross-cultural interpretation, this thesis concludes by arguing for the fusion of horizons as a model for conceiving a new postcolonial space, irreducible to the commensurabilism of colonialism and the incommensurabilism of nativism. To this end, Gadamer is brought into discussion with Homi K. Bhabha, whose work on cultural hybridity offers a striking parallel with Gadamer’s fusion of horizons.
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Rugwiji, Temba. "Appropriating Judean post-exilic literature in a postcolonial discourse : a case for Zimbabwe." Thesis, 2013. http://hdl.handle.net/10500/10549.

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The narratives about the postexilic Judean community are an ancient biblical account of the socio-economic and political experiences of the Judeans when they were finally restored back to Judah from Babylonian captivity. Although the Judean restoration was celebrated when they were restored by King Cyrus’ decree, real freedom did not prevail in the Persian province of Yehud; corruption, usury, greed, oppression, enslavement and loss of property impacted negatively on the poor. The leadership expropriated from poor citizens land, vineyards, and houses in exchange for food. In addition, the governors also charged heavy interest on money borrowed by poor members of society. Parents and their children were subjected to enslavement. In response to these corrupt practices, Nehemiah challenged the leadership to stop oppressing the poor. Nehemiah went further to provide food to the starving Judeans and other people from surrounding nations which served as a stimulus to strive towards alleviating poverty and starvation among communities. By employing an approach known as hermeneutics of appropriation, this thesis appropriates the experience of the postexilic Judean community to the post-independence Zimbabwean context. Between the years 1999 and 2008 many people lost their lives due to unemployment and lack of income, shelter, nutrition, and access to health-care facilities because of the economic meltdown following the controversial fast-track land reform programme in Zimbabwe. The majority of people are still experiencing the negative impact of the land reform as people strive to make a living in the absence of jobs and income scarcity. Corruption by the leadership has continued to further exacerbate starvation among the poor until today.This study attempts to employ the biblical Nehemiah’s social justice reforms (Neh 5) to challenge the Zimbabwean leadership to focus on rebuilding the country which was ravaged by a decade of both political and socio-economic crises. Lessons drawn from Nehemiah would be used to stimulate the leadership in the Zimbabwean government and members of society at large, to strive towards helping the poor and alleviating poverty.
Old Testament & Ancient Near Eastern Studies
D. Litt. et Phil. (Biblical Studies)
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Radhamony, Manu Manjeesh Laal Vazhooreth. "Translation as a creative act: cultural hybridity as a concept in selected contemporary artworks." Diss., 2018. http://hdl.handle.net/10500/25549.

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Text in English with abstracts in English, Afrikaans and Setswana. Translated titles in Afrikaans and Setswana supplied
Dataset link: https://doi.org/10.25399/UnisaData.14101913.v1
The gap between diverse cultures living in a globalized world is not intransigent nor unassumingly flexible. This space is an arena of dissimilarities and correlations, which result in interactions that incite unusual expectations. ‘Cultural hybridity’ is clearly mirrored within contemporary society. New methods and approaches are required to comprehend the lived experiences of escalating displacement. This research traces the trajectory of migration, identity, self and other from the point of view of contemporary diasporic artists. Notions of ethnicity, authenticity, identity, transnationality, singularity and duality are debated against the backdrop of the creative practices of Anish Kapoor and Yinka Shonibare. Informed by Homi K. Bhabha’s concept of the third space, and also theories of hermeneutic translation by Georg Gadamer and Paul Ricoeur, this dissertation creatively and critically investigates the ambiguities and ambivalences in this field of inquiry.
Die gaping tussen uiteenlopende kulture wat in ’n geglobaliseerde wêreld woon, is nóg onversetlik nóg pretensieloos veerkragtig. Hierdie ruimte is ’n arena van ongelykhede en korrelasies wat lei tot interaksies wat ongewone verwagtings ontketen. “Kulturele hibridisme” word duidelik in die eietydse samelewing weerspieël. Nuwe metodes en benaderings word vereis om die werklike ervarings van toenemende ontheemding te verstaan. Hierdie navorsing spoor die trajektorie van migrasie, identiteit, self en ander vanuit die oogpunt van eietydse diasporiese kunstenaars na. Idees rondom etnisiteit, egtheid, identiteit, transnasionaliteit, enkelvoudigheid en tweevoudigheid word teen die agtergrond van die kreatiewe praktyke van Anish Kapoor en Yinka Shonibare bespreek. Hierdie verhandeling, wat geïnspireer is deur Homi K. Bhabha se konsep van die derde ruimte, asook teorieë van hermeneutiese verplasing deur Georg Gadamer en Paul Ricoeur, ondersoek op ’n kreatiewe en kritiese wyse die dubbelsinnighede en teenstrydighede in hierdie ondersoekveld.
Sekgala magareng ga ditso tse di farologaneng tse di tshelang mo lefatsheng le le susumetsanang ga se a tsepama le mme ga se obege bonolo. Sebaka seno ke serala sa dipharologano le dikamano tse di lebisang kwa dikgolaganong tse di tlhosetsang ditsholofelo tse di sa tlwaelegang. Tota 'motswako wa setso' o bonala sentle mo setšhabeng sa sešweng. Go tlhokega mekgwa le selebo se sentšhwa go tlhaloganya maitemogelo a phuduso e e oketsegang. Patlisiso eno e lebelela motlhala wa bofudugedi, boitshupo, jwa sebele le jo bongwe go tswa mo mogopolong wa batsweretshi ba sešweng go tswa mo mafelong a bofudugedi (diaspora) Go ganetsanwa ka megopolo ya lotso, boammaaruri, boitshupo, boditšhaba, bongwefela le bobedi go lebeletswe ntlha ya ditiragatso tsa boitlhamedi tsa ga Anish Kapoor le Yinka Shonibare. Thesisi eno e e theilweng mo mogopolong wa ga Homi K. Bhabha wa sebaka sa boraro, le ditiori tsa saense ya boranodi ka Georg Gadamer le Paul Ricoeur, e batlisisa ka boitlhamedi le ka tshekatsheko, ketsaetsego e e mo lephateng leno la dipatlisiso.
Art History, Visual Arts and Musicology
M.A. (Visual Arts)
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Books on the topic "Postcolonial hermeneutics"

1

Postkoloniale Theologien: Bibelhermeneutische und kulturwissenschaftliche Beiträge. Stuttgart: Verlag W. Kohlhammer, 2013.

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Postcolonial criticism and biblical interpretation. Oxford: Oxford University Press, 2002.

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Caste, colonialism and counter-modernity: Notes on a postcolonial hermeneutics of caste. New York: Routledge, 2005.

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Ellis, Thomas B. On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-5231-3.

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Asian biblical hermeneutics and postcolonialism: Contesting the interpretations. Maryknoll, N.Y: Orbis Books, 1998.

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Postcolonial reconfigurations: An alternative way of reading the Bible and doing theology. London: SCM Press, 2003.

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Boer, Roland. Last stop before Antarctica: The Bible and postcolonialism in Australia. 2nd ed. Atlanta: Society of Biblical Literature, 2008.

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Boer, Roland. Last stop before Antarctica: The Bible and postcolonialism in Australia. 2nd ed. Leiden: Brill, 2008.

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Joy, David. Mark and its subalterns: A hermeneutical paradigm for a postcolonial context. London: Equinox Pub. Ltd., 2007.

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Postcolonial perspectives in African biblical interpretations. Atlanta: Society of Biblical Literature, 2012.

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Book chapters on the topic "Postcolonial hermeneutics"

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Choi, Jin Young. "Asian and Asian American Feminist Hermeneutics of Phronesis." In Postcolonial Discipleship of Embodiment, 31–43. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137526106_4.

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Neemia, Makesi. "The Hebrew Bible and Postcolonial Samoan Hermeneutics." In Colonial Contexts and Postcolonial Theologies, 67–79. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137475473_5.

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Ellis, Thomas B. "On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta." In Postcolonial Philosophy of Religion, 105–19. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-2538-8_6.

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Ellis, Thomas B. "Introduction." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 1–13. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_1.

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Ellis, Thomas B. "Conclusion." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 201–4. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_7.

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Ellis, Thomas B. "From Banaras to the West and Back." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 15–38. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_2.

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Ellis, Thomas B. "From Subcontinent to Continental." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 39–84. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_3.

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Ellis, Thomas B. "Pilgrims and Pilgrimages." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 85–123. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_4.

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Ellis, Thomas B. "Digging at the Roots: The Logic of the Hindu Tradition." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 125–63. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_5.

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Ellis, Thomas B. "Greek Heroes, Jewish Nomads, and Hindu Pilgrims: Ulysses, Abraham and Uddhava at the Cross-Cultural-Roads." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 165–200. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_6.

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